Great teachers had great personalities and that the greatest teachers had outrageous personalities. I did not like decorum or rectitude in a classroom; I preferred a highly oxygenated atmosphere, a climate of intemperance, rhetoric, and feverish melodrama. And I wanted my teachers to make me smart. A great teacher is my adversary, my conqueror, commissioned to chastise me. He leaves me tame and grateful for the new language he has purloined from other kings whose granaries are filled and whose libraries are famous. He tells me that teaching is the art of theft: of knowing what to steal and from whom. Bad teachers do not touch me; the great ones never leave me. They ride with me during all my days, and I pass on to others what they have imparted to me. I exchange their handy gifts with strangers on trains, and I pretend the gifts are mine. I steal from the great teachers. And the truly wonderful thing about them is they would applaud my theft, laugh at the thought of it, realizing they had taught me their larcenous skills well.

Another Mexican American in another class, approaches Victor after class, carrying his copy of Fahrenheit 451, required reading for the course. The student doesn't understand the reference to a salon. Victor explains that this is just another word for the living room. No understanding in the student's eyes. He tries Spanish: la salon. Still nothing. The student has grown up as a migrant worker. And Victor remembers the white student who had been in his class a quarter ago, who had written about not understanding racism, that there was none where he had grown up, in Wennatchee, that he has played with the children of his father's migrant workers without there being any hostility. His father's workers. Property. Property that doesn't know of living rooms. And Victor thought of what the man from Wennatchee knew, what the ROTC Mexican American knew, what the migrant worker knew. And he thought of getting up the next morning to go with Serena to St. Mary's for cheese and butter. And he knew there was something he was not doing in his composition classrooms.

වේවැල පාසලකට අත්‍යවශ්‍යම දෙයක් නොවේ. ඒ නැතිව පාසලක් පාලනය කළ හැකිය. පාසල් බිමේ කොතැනක යතත් වේවැල රැගෙන යන විදුහල්පතිවරු වෙති. ඔවුන් සුදුසු වන්නේ හරකුන් රකින්නට විනා ළමයින් රකින්නට නොවේ.

Schoolmastering kept me busy by day and part of each night. I was an assistant housemaster, with a fine big room under the eaves of the main building, and a wretched kennel of a bedroom, and rights in a bathroom used by two or three other resident masters. I taught all day, but my wooden leg mercifully spared me from the nuisance of having to supervise sports after school. There were exercises to mark every night, but I soon gained a professional attitude towards these woeful explorations of the caves of ignorance and did not let them depress me. I liked the company of most of my colleagues, who were about equally divided among good men who were good teachers, awful men who were awful teachers, and the grotesques and misfits who drift into teaching and are so often the most educative influences a boy meets in school. If a boy can't have a good teacher, give him a psychological cripple or an exotic failure to cope with; don't just give him a bad, dull teacher. This is where the private schools score over state-run schools; they can accommodate a few cultured madmen on the staff without having to offer explanations.

For Socrates, all virtues were forms of knowledge. To train someone to manage an account for Goldman Sachs is to educate him or her in a skill. To train them to debate stoic, existential, theological, and humanist ways of grappling with reality is to educate them in values and morals. A culture that does not grasp the vital interplay between morality and power, which mistakes management techniques for wisdom, which fails to understand that the measure of a civilization is its compassion, not its speed or ability to consume, condemns itself to death. Morality is the product of a civilization, but the elites know little of these traditions. They are products of a moral void. They lack clarity about themselves and their culture. They can fathom only their own personal troubles. They do not see their own bases or the causes of their own frustrations. They are blind to the gaping inadequacies in our economic, social, and political structure and do not grasp that these structures, which they have been taught to serve, must be radically modified or even abolished to stave off disaster. They have been rendered mute and ineffectual. “What we cannot speak about” Ludwig Wittgenstein warned “we must pass over in silence.

Our great mistake in education is, as it seems to me, the worship of book-learning–the confusion of instruction and education. We strain the memory instead of cultivating the mind. The children in our elementary schools are wearied by the mechanical act of writing, and the interminable intricacies of spelling; they are oppressed by columns of dates, by lists of kings and places, which convey no definite idea to their minds, and have no near relation to their daily wants and occupations; while in our public schools the same unfortunate results are produced by the weary monotony of Latin and Greek grammar. We ought to follow exactly the opposite course with children–to give them a wholesome variety of mental food, and endeavor to cultivate their tastes, rather than to fill their minds with dry facts. The important thing is not so much that every child should be taught, as that every child should be given the wish to learn. What does it matter if the pupil know a little more or a little less? A boy who leaves school knowing much, but hating his lessons, will soon have forgotten almost all he ever learned; while another who had acquired a thirst for knowledge, even if he had learned little, would soon teach himself more than the first ever knew.

Whenever one comes to the the table for interreligous dialogue, there is what I would call an _ecumenical taboo_ that one has to comply with. The ecumenical taboo_ does not exist in a written document, but people tend to practice it around the dialogue table. One should not raise, for instance, such questions as gender justice, sexual orientation issues, religious constructions of the other, multiple forms of violence in a religious community, or religious cooperation with neo/imperialism. each religion has its own _history of sin_ that has justified and perpetuated oppression and exclusion of certain groups of people through its own religious teaching, doctrine, and practice. In order to be _nice_ and _tolerant_ to one another, interreligious dialogue has not challenged the fundamental issues of injustice that a particular religion has practiced, justified, and perpetuated in various ways. I do not disregard that most ecumenists have based interreligious dialogue on a politics of tolerance, and this has played a significant role in easing the antagonism between religions, at least among the leaders of established religions. However, we should ground an authentic ecumenism and theology of religion in a _politics of affirmation and transformation, rather than a politics of tolerance_.

Every day the same things came up; the work was never done, and the tedium of it began to weigh on me. Part of what made English a difficult subject for Korean students was the lack of a more active principle in their learning. They were accustomed to receiving, recording, and memorizing. That's the Confucian mode. As a student, you're not supposed to question a teacher; you should avoid asking for explanations because that might reveal a lack of knowledge, which can be seen as an insult to the teacher's efforts. You don't have an open, free exchange with teachers as we often have here in the West. And further, under this design, a student doesn't do much in the way of improvisation or interpretation.This approach might work well for some pursuits, may even be preferred--indeed, I was often amazed by the way Koreans learned crafts and skills, everything from basketball to calligraphy, for example, by methodically studying and reproducing a defined set of steps (a BBC report explained how the North Korean leader Kim Jong Il had his minions rigorously study the pizza-making techniques used by Italian chefs so that he could get a good pie at home, even as thousands of his subjects starved)--but foreign-language learning, the actual speaking component most of all, has to be more spontaneous and less rigid.We all saw this played out before our eyes and quickly discerned the problem. A student cannot hope to sit in a class and have a language handed over to him on sheets of paper.

បញ្ហាដែលកើតមាននៅក្នុងព្រះពុទ្ធសាសនា គឺ សាសនា ព្រោះថាព្រះពុទ្ធបង្រៀនតែធម៌បដិបត្តិ មិនបង្រៀនពិធីបូជា ពិធីសាសនាអ្វីទេ គឺ បង្រៀនតែ ធម៌ប្រតិបត្តិជីវិតតែប៉ុណ្ណៅះ ។ ព្រះពុទ្ធ មិនមែនជាសាសនា មិនមែនជានិកាយណាមួយទេ។ គោលដៅទីបំផុតរបស់ព្រះអង្គគឺ ទៅវិបស្សនាសំអាតចិត្ត មិនមែន ត្រឹមតែរក្សាសិក្ខាបទហៅថាសព្ថគ្រប់នោះទេ វាគ្រាន់តែជាគ្រឹះតែប៉ុណ្ណោះ ។ព្រះពុទ្ធសាសនា - សាសនា = ព្រះពុទ្ធ ។

ក្នុងលោកនេះបើមានព្រះពុទ្ធ ឬ ព្រះជាម្ចាស់ណាមួយអង្គគង់នៅចាំស្ដាប់កង្វល់ និង សំណូមពររបស់មនុស្សមែន ខ្ញុំថា ព្រះអង្គនឹងថ្ងូរថា ម្ដេចក៏បន់ស្រន់ច្រើនម្ល៉េះកូនៗ ឪពុក មិនដឹងជួយអ្នកណាមុនទេ ។ ព្រះអង្គនឹងបន្តទៀតថា បើកូនឯងគោរពស្នេហាចំពោះឪពុក កូនទាំងឡាយទុកឲ្យឪពុកទំនេរខ្លះផងបានទេកូន ។មនុស្សនឹងតបទៅវិញថា បើព្រះអង្គជួយខ្ញូំបានខ្ញុំថ្វាយដង្វាយដ៏ធំដុំជាទីគាប់ ។ព្រះអង្គនឹងត្រាស់ថា ឪពុកមិនលេងជំនួញជាមួយកូនទាំងអស់គ្នាទេ ព្រោះឪពុកហត់នឿយណាស់កូន ។